Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	lord_n	soul_n	way_n	6,110	5	4.6224	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80798	Captivity improved to spiritual purposes. Or spiritual directions, given to prisoners of all sorts whether debtors or malefactors Principally designed for the use of those who are prisoners in those prisons which are under the jurisdiction of the city of London, as Newgate, Ludgate, the Counters, &c. Though also applyable to others under the like circumstances else where. To which are annexed directions to those who have their maintenance and education at the publick charge, as in Christ-Church hospital, or cure, as in St. Bartholomew's and St. Thomas's, or reducement to a more thrifty course of life, as in Bridewel, or have been happily restored to their former sense[ ] as in Bethleem, alias Bedlam.	Cressy, Edmund.	1675 (1675)	Wing C6889A; ESTC R230962	54,833	136

our bowels may be thought to be grievous there their worm shall never dye if the smart of the whip be tormenting there it is said that the wicked shall be delivered up to the tormentours and their torment shall never end I know there are dispersed up and down in the Gospel many more sweet and ravishing motives to repentance then these are The Love of Christ ought to constrain us the Grace of the Gospel ought to invite us the promises of it are with enough to encourage us to obedience and men of ingenuous spirits men who will act like men will be drawn by these cords of Love by these cords of a man as the Prophet calls them and they will follow God But the same Gospel hath more rough Arguments then these for men of more rough tempers and where we meet with obdurate sinners as knowing the terrours of the Lord We ought to perswade them We ought to tell them That vengeance is his and he will repay it That tribulation and anguish indignation and wrath shall be the Portion of every soul of man that worketh evil of the Jew first and also of the Gentile That God will consume the wicked from the very beginning of revenges that his wrath will begin to burn against them here and will reach against them everlastingly hereafter If the Present sufferings of offenders raise up in them such thoughts as these are they have then a very useful effect upon them The very end of Punishment is that the wicked may see and hear and feel and be sensible of that hand of God that is stretched out against them and do no more wickedly And if this be the effect of such punishments as in this Chapter have been described they have reason to rejoyce That these chastisements which are not for the present Joyous but grievous have begun to bring forth the peaceable fruit of righteousness that these corrections which are in the Flesh have any way contributed to the saving of the Spirit in the day of the Lord Jesus and that these afflictions which are but for a moment have begun to work in them that fear of God which is the beginning of wisdom that Godly sorrow which is naturally productive of that repentance which is never to be repented of and that reformation of life which if persevered in to the end will entitle them to a far more exceeding weight of Glory And when these motions begin to work in them it is their duty and it is their interest to pray to God for that Spirit that may further convince them of sin and of righteousness and of Iudgment and our Heavenly Father hath promised that he will not deny his Spirit to them that ask it and if they lack Wisdom to direct them in that way with which as yet they are very much unacquainted Let them ask of God who giveth to all men Liberally and upbraideth not and it shall be given them And because that of themselves as of themselves they are they are not sufficient to think any thing that is good much less to do it and much less still to preserve in doing Let them implore the Grace of God which is ready at hand to all those that by Faith and Prayer and sincere endeavours seek after it Let them ask and it shall be given Let them seek and they shall find Let them knock and God will open to them Let them draw nigh to God in sincere purposes of repentance and he will draw nigh to them in his grace and mercy and will enable them to cleanse their hands though they have been sinners and to purify their hearts though they have been double minded and to assist them in such supplications as these I have here subjoyned this ensuing Prayer A PRAYER O LORD our God we beseech thee look down upon us poor and miserable sinners who now groan under the weight of our sins and the punishment of them We desire to submit to thy providence in all things and to ackowledg that thou art just and righteous in those evils which thou sendest upon us and thou hast but recompenced upon us the fruits of our doings we have misused our liberty thou hast punished us with thraldom We have sinned in pride and the haughtiness of our hearts and thou hast brought us to shame and disgrace We have sinned by riot and excess by sloth and wantonness and thou hast exercised us with slavery and drudgery and hast made us to serve under Egyptian Task-masters We beseech thee O Lord of thy mercy to teach us how to discern our sin in our punishment to learn repentance and obedience by the things that we suffer and to humble 〈…〉 selves under thy mighty hand that thou mayest deliver us in thy due time However thou dealest with us now cast us not from thy presence hereafter howsoever thou exercises us with shame at present make us not then in our perdition to be a spectacle to the World and to Angels and to Men But let the sense of thy wrath at present instruct us in thy fear and withdraw us from the errour of our ways that our Soul may be saved in the day of our Lord Jesus Give us thy spirit O God further to convince us of sin and of righteousness and of judgment and to guide our feet into the way everlasting Give us thy wisdom to direct our steps and to lead us into those paths which as yet we are very much acquainted with Grant us thy grace to enable us to do those things which thou requirest of us As thou hast given us a heart to will what is good so of thy good pleasure give us strength to do and to persevere in well doing And whensoever of thy goodness it shall please to deliver us from this miserable condition wherein we are grant that we may return from the folly of the wicked to the wisdom of the just Let the time past of our Lives suffice us to have fulfilled the lusts of the flesh and for the time to come teach us to live more soberly and righteously and godly than hitherto we have done that we may adorn the Gospel as much by our repentance as we have dishonoured it by our looseness that we may break off our sins by repentance that we may work with our hands the thing that is good that we may commit our selves to thee well-doing that we may provide for the things that are honest in the sight of God and men that we may serve thee in this world and be happy in another and all this we beg of thee and what else thou shall see needful for us in the name and mediation of our Lord and Saviour Jesus Christ In whose name and words we further pray Our Father c. CHAP. III. Directions for those that are tried and cast for their lives but have them spared by the mercy of the King or the Bench. FRom these that in Law are counted lesser

matter discoursed of in them And that what I shall say may be the more useful and the more readily applied to the exigencies of those for whom it is designed I shall distribute my matter into several Chapters suitable to those several heads already propounded that whoever shall think fit to make use of this Book may easily find what is proper to his particular condition and if he so please let the rest alone I shall begin with the condition of those who are Prisoners for Debt Directions suitable to those who are Prisoners for Debt which may be applyable to the condition of such as are Prisoners in Ludgate the Fleet or either of the Counters or Newgate as it is the County Prison for Debt c. THere are some who have made great boasts of some excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Universal Medicine for all ailings but those who have better considered things find that it is more prudent to appropriate a particular Medicine to every particular disease and withal to have regard to the temper and constitution of the Patient with other circumstances attending his condition and as it is in our natural infirmities so also is it in our spiritual general applications are seldom of any efficacy against particular sins but he that would be a successful Physitian of souls ought to divide the word aright and not only deliver general truths but take care to bring them home as much as may be to every mans particular case and this course I shall observe in what I have to offer for the good of Prisoners where according to my propounded method I begin with Debtors and these according to the causes of their troubles may be ranked into two sorts First Some there are a more innocent sort of Debtors who have not drawn their miseries upon themselves but have fallen into them by the severe providence of God towards them whether in losses at Sea or the failing of their Creditors whose ruine hastens theirs also or by other methods better known to Trades-men then Divines Besides these Secondly There are another sort who have fallen into want by luxury or ryot extravagancy or ill Husbandry and endevoured to get rid of it by Knavery and Fraud and unjust Compositions rather choosing to tire their Creditors by delaying arts and a seeming patience under their confinement then to discharge themselves of their Debts by more honest and righteous ways and as the cases of these two are different so the directions for them must be different likewise To the former of these my directions shall be First to own and acknowledge the Justice of Gods providence towards them although as yet they cannot tell the particular reasons of it To men under these circumstances Job may be a very suitable pattern who under greater losses then most men usually suffer yet patiently said The Lord gave the Lord hath taken away Blessed be the name of the Lord Job 1. 21. and as proper for them may be the example of Eli who upon the receipt of very unwelcome news very piously said It is the Lord let him do what seemeth him good 1 Sam. 3. 18. and to these they may subjoyn a pattern far greater then either of these that of our Lord and Saviour Jesus Christ who after he had prayed for the removal of that bitter Cup yet quietly submitted to the pleasure of God in it with that pious ejaculation Not my will but thine be done St. Luk. 22. 42. Too usual it is for men to fret at second causes and to murmur at those who are but as instruments in Gods hand but they that seek for the ground of their troubles no higher then this seek too low for there is a providence above that ordereth all a wisdom above that directs all and a hand generally unobserved by most men that guides all things for the good of those who love and fear him and it is our spiritual prudence to look above these lower causes and observe that higher thus did Ioseph who gratefully acknowledgeth the providence of God in the severity of his Brethren and their unkindness towards him as for you saith he you thought evil against me but God meant it for good Gen. 50. 20. Thus did David when Shimei cursed him Abishai flyeth out in revenge against the Instrument but David discerns the hand of God in it Let him alone let him curse for the Lord hath bidden him 2 Sam. 16. 11. and if Prisoners for debt design for themselves any Christian advantage by their afflictions here they ought to begin the course of their spiritual improvements in discerning the all disposing providence in his just permission and wise ordering of them for the good of those who are exercised thereby Secondly When Debtors have discerned the hand of God in their afflictions it is their duty to exercise that patience which becomes Creatures under their corrections from a gratious Creator It must be confessed that it is very natural for men the more to repine at their sufferings by how much they think themselves the less deserving of them What we deserve we think we ought quietly to suffer but it adds to the fretfulness of our Spirits when we consider that men less righteous then our selves are yet more prosperous then we are this was that which troubled Jeremiah more then any of the evils which we underwent because he saw the Way of the wicked to prosper and them to be happy who dealt treacherously Jerem. 12. 1. This much troubled the mind of Habbacack that God seemed to connive at the wickedness of mankind and to hold his tongue when the wicked devoured the man that was more righteous then he Hab. 1. 13. This troubled Job who was the scorn of them that were at ease and David that the wicked prevailed against him But when good men suffer under the pressures of Imprisonment or such like afflictions they may allay the disquietness of their Spirits by such considerations as these First That that inequality which seems to be in the dispensations of God towards good and bad men is only confined to this World but that all things will be set right in the retributions of another Righteous Lazarus in this life may be brought to those straights as to want a piece of bread but little reason hath he upon that account to fret at his own condition or envy at that of Dives seeing the time is coming when he shall be comforted the other tormented St. Luk. 16. 25. Judgment indeed doth begin at the house of God but that Judgment is mixed with mercy but desperate will the end of those be that obey not the Gospel 1 St. Pet. 4. 17. All the evil things that good men receive they receive in this life and when this life ends they are at an end of their troubles and happiness commenceth that shall never end and all the good things which the wicked men receive they receive only in this World and hereafter

towards the support of those that are in an afflicted condition For it is not afflict on that entitles to the particular Patronage of God but either the causes o● it when it is for righteousness sake or ou● Christian deportment under it but setting aside these two considerations a man is never a whit the more a Child of God for being chastised nor does any man entitle himself to those promises that are made to mourners by having drawn trouble upon himself by his own folly and extravagance or injustice or unrighteousness for there are afflictions that are not chastisements but judgments not the effects of God's fatherly correction but of his just indignation The Midianites were distressed yet not a jot the more to be accounted God's people for it Pharaoh severely scourged by God yet not the more a Saint upon that account Those Nations that oppressed Israel had their time of being led into Captivity as well as others and yet no Title to those promises made to Captives Good men ought to humble themselves under those Fatherly corrections which the Wisdom of God thinks fit to exercise them with But evil men should be awakened by those judgments which are sent to them for their obduracy in their sins and which fall upon them as the results of their sinful follies Secondly When the Prisoner has discerned his sins in their punishment in the next place ●●t him endeavour to be troubled for them ●nd to repent of them and in his restraint mourn over the miscarriages of his Liberty and study to redress them Sadness and pensiveness of spirit is an usual attendant of this condition and happy is it when carnal grief is improved into spiritual sorrow for sin and transgression For Godly sorrow worketh repentance not to be repented of saith the Apostle 2 Cor. 7. 10. But the sorrow of the world worketh death For our grief for our losses may stir up the impatience of our spirit against God and the dispensations of his providence towards us The desperateness of our circumstances may lessen our hope and faith and dependance and Christian relyance upon him and the reflection upon the rigour and severity of our Prosecutors and Creditors may possibly Minister to the useless purposes of inward malice and secret revenge and all this is productive of sin and sin of guilt and guilt of death But when our sorrow is directed against our sin as the sourse of our trouble all this is prevented and that grief which in others is the cause of sin and death is by this means made the happy occasion of repentance and life For he that looks upon his riot as the original of his poverty and those troubles which ensue upon it will in likelyhood be for the time to come more in love with temperance He that accuses his sloth as the ground of his evils will at present commend in the secret approbation of his own conscience that diligence which God hath made both his interest and his duty and hereafter practice it when God by his enlargement shall give him the happy opportunity to do so And if the Prisoner discover that the Curse of God hath rotted his estate and blasted all his unjust designs denied him those riches which he sought as the reward of iniquity and given him that poverty for the punishment of his sin which he endeavoured to avoid by the pursuit of it he is in a fair way of returning to his duty and such a man in all probability will use his Liberty to better purposes when God in his good time shall restore him to it and commit himself and his Affairs to God in well doing following God and his Providence in the ways of justice and paths of righteousness casting all his care upon God who careth for him 1 Pet. 5. 7. I know and have often with sadness of spirit observed that quite contrary is the usual practice of Prisoners Their own folly hath perverted their way and they fret against God Their sloth and negligence their excess and riot have brought them to poverty and they repine at providence They have disappointed deceived and delayed the just expectations of their creditors and they accuse their rancour and severity their cruelty and unmercifulness and lay that blame upon them which they ought to take upon themselves These are the usual miscarriages of most Prisoners and in some others there are greater than these And that place which should be the School of repentance is made to them the Nursery of sin they knew what it was to want before they came thither and there they learn to cheat they lay under all the temptations to it before and there they learn all the Arts of it or perchance they came in Knaves and go out Theives Before they knew how to over-reach their Neighbours now learn how to Rob them be ore practiced all the unjust arts of the Shop now learn those of the Highway too were very bad men when they came to Prison and grow worse by their converse with men as bad or worse then themselves were unjust enough in their inclinations before and among men more skilful in the mysteries of iniquity than themselves learn all the art and cunning of it But several men have several inclinations and there are some that grow worser by their Imprisonments but in other instances of sin they have time enough and to spare lying upon their hands and they spend it in Diceing and Carding and all sorts of Gaming have sorrow and sadness lying upon their spirits and endeavour to drown it by Tippling and Carowsing Are of a malicious temper and shew it in fretting against their Creditors and praying for their ruine or perhaps not only of a malicious spirit but profane too and vent both the one and the other in vile Oaths and horrid urses and deep imprecations against their adversaries And those that they take to be the contrivers or promoters of their misery And thus affliction which well improved is the best spiritual Physick in the World proves often an occasion of the greatest sin but if we will not be wanting to our selves we may soon find that a Prison that deprives us of all other opportunities of thriving wants not its conveniences nay happy opportunities too For the exercise of repentance in the several parts of it and here as elsewhere may a man religiously and virtuously disposed practice those important duties of contrition for sin and confession of it and humiliation for it and reformation of life which if he cannot shew here constantly in some of those outward actions which are the demonstrations of it to men and for which he wants the opportunities in that narrow Scene of action yet he may always practise it in the inward acts of it such as Faith and Patience dependance upon God and resignation to his will in the sincere purposes and resolutions of outward which before God the searcher of hearts are always accepted and in

set Pen to Paper upon this Subject I find within my self a reluctancy of Spirit to proceed any farther as considering within my self the small probability I have of success from any thing that I shall write here upon minds so hardened against all good Counsel but though men will be unmindful of their duty the Ministers of God ought not to be unmindful of theirs but according to the charge given to Ezekiel when he was to Preach to that Rebellious House they ought to speak the words of God unto them whether they will hear or whether they will forbear ch 2. v. 7. and it becomes them to remember that they are spiritual Watch-men whose duty it is to warn the wicked to turn from their way which if they forbear to do the blood of the wicked shall be required at the hand of the Prophet but if they do as they ought endeavour to turn the wicked from their way and they turn not they shall dye in their wickedness but the watchman hath delivered his own Soul ch 33. v. 6 8 9. The Grace of God is always sufficient and sometimes effectual to the recalling of Publicans and sinners as St. Matthew and others Whores and Harlots as Magdalen Idolaters as Manaseh Persecutors and Blasphemers as St. Paul and Thieves and Robbers as Onesimus and the Thief upon the Tree And it is possible with him to whom nothing is impossible to bless what I shall write to the Conversion of the most obdurate sinners and peradventure he may give them repentance which if he should of his infinite grace and goodness do I shall rejoyce that I have been a poor instrument in his hand towards the turning of a sinner from the Error of his way and saving his soul alive But if which I fear my poor labours in this kind should want the desired success I shall content my self with the satisfaction of my conscience in having endeavoured to stop the mouths of wickedness and in having rendred them inexcusable Which I purpose to do in this ensuing discourse But because all sinners are not of the same side nor have arrived at the same degrees of wickedness I shall begin with the lower sorts of Malefactors and before I proceed to those who have either deserved by Law the Sentence of Death or are under it shall say something to those who have committed lesser crimes whose punishment is some shame or disgrace or Corporal infliction whether of whipping or working in the House of Correction or the Like And my first exhortation to these shall be to take notice of these lesser punishments and those sins which are the causes of them and to endeavour heartily to repent of them before they come to that height of wickedness which greater Malefactors have arrived to For that direction is a very prudent one not only in the diseases of the Body but of the Soul too Principiis obsta sero Medicina paratur Cum mala per longas invaluere moras A Green wound is soon cured with any common Plaster and with ordinary care but when by neglect it grows into a Gangreen no cure for the member so affected and scarce for the Body but by cutting off a part so corrupted for fear of diffusing its venome into the whole Young novice sinners are often reclaimed without much difficulty In them natural conscience is quickly awakened the sense of shame easily revived and the fear of Hell easily impressed upon their minds but when men have broke through all these hardened their hearts stifled their consciences strengthened their foreheads against all shame and their Souls against all fears of damnation it is scarcely possible to reclaim them and as hardly possible to secure the publick from the mischiefs they may receive from their poysonous example but by cutting them off by the hand of Justice as corrupt members use to be from the rest of the Body for fear of spreading their infection into it And therefore before men are arrived at this dreadful height of wickedness it will be their wisdom to watch against those beginnings of wickedness which have already brought them to shame and disgrace and the House of Correction will probably bring them to the Gallows here and unless the grace of God reclaim them to Hell and damnation hereafter To these if to any that exhortation is proper Exhort one another dayly while it is called to day lest any of you be hardened through the deceitfulness of sin Heb. 3. 1. It is possible those that are concerned in this exhortation may find the work hard when they first set upon it their long contracted Habits of sin are hard to be removed the thoughts of God are uneasie to their minds it is difficult for them to return from a loose to an Industrious course from a riotous to a sober way of life from the folly of the wicked to the wisdom of the just But the difficulty of the work ought not to be a Plea for our deferring of it but an Argument rather for setting about it without delay for what is hard at present will be harder hereafter when our sinful inclinations by continuance have grown stronger our conscience more seared the Spirit of God by constant resistance less operative in us and the Grace of God weakened and abated by contrary Habits of sin and therefore if we ever desire to repent before we dye as the most obdurate sinners will pretend they do the wisest way is to set about the work betimes before a further continuance in a wicked course of life make our reformation more difficult to us then at present it is There is no man that is well in his wits and considers what he does that would be willing to fill up the measure of his sin to outsin the day of Grace wholly to tire out the long suffering and forbearance of God or to arrive at such a degree of wickedness from whence there is no hope of reclaim by the usual methods of Gods Grace and mercy And if men are afraid of arriving at such a desperate estate the best Counsel that I can give them for the avoiding of it is this That they would seriously take notice of those early discoveries of Gods indignation and displeasure against them the footsteps of which they may in some measure see in their present punishments of shame and disgrace and confinement and drudgery and may more clearly discern in the checks and reproofs of their own consciences unless they have hardened them against all such apprehensions by a constant custom of sinning and this is the first advice that I think proper to give to this sort of Malefactors that they would now endeavour to break off their sins by a timely repentance before they arrive at those degrees of wickedness whose punishment is that of death by the Laws of man and a far worse punishment from the wrath of God revealed against them in the Scriptures My second direction shall be that in

the poor that are cured in the Hospital of St. Bartholomews at the time of their delivery from thence upon their knees in the Hall before the Hospitaler and two Masters of the House at the least WE magnifie and praise thee O Lord that so mercifully and favourably hast looked upon us miserable and wretched sinners which so highly have offended thy Divine Majesty that we are not worthy to be numbred among thy elect and chosen People our sins being great and grievous are daily before our eyes we lament and be sorry for them and with sorrowful heart and lamentable tears we call and cry unto thee for mercy Have mercy upon us O Lord have mercy upon us 〈…〉 d according to thy great mercy 〈…〉 way the multitude of our sins and grant us now O Lord thy most holy and working Spirit that setting aside all vice and idleness we may in thy fear walk and go forward in all vertue and godliness And for that thou hast moved O Lord the hearts of Godly men and the Governours of this House to shew their exceeding charity towards us in curing of our maladies and diseases we yield most humble and hearty thanks to thy Majesty and shall incessantly laud and praise thy most holy and glorious name Beseeching thee most gracious and merciful Lord according to thy holy word and promise so to bless this thine own dwelling House and the Faithful Ministers thereof that there be here found no lack but that their riches and substance may encrease that thy holy name may thereby be the more praised and glorified to whom be all laud honour and glory world without end Amen CHAP. VII Instructions for those that have been restored to their senses in the Hospital of Bethleem IT hath been already observed in this small Treatise to the great Glory of this City that there is scarce any infirmity to which humane nature is liable but some Provision hath been made against it by the generous charity of the Honourable and Worshipful Patriots thereof and as in other Hospitals this hath been manifested so also it is very demonstrable from the worthy intents of this charitable foundation where very ample provision is made for Physick and Lodging and attendance and all other things requisite for the cure and welfare of those miserable people that are crazed in their brains To the Governours of this place there is no need to address any advice Their worthy performances supply abundant matter for praise and leave no room for further directions to do any thing more then they do already The Poor people under cure are not capable of it for it would be a piece of madness to direct advice to such as are under actual phrensy and so are not capable of it The only men therefore to whom applications of this nature must be made must be such as have received cure in this House and by that means have been restored to the enjoyment of heir senses and use of their reason To these My first direction shall be that they would endeavour to be thankful to God for so great a mercy We usually value mercies by the want of them as those that have been sick know how to put an estimate upon health those that have been confined upon Liberty and those that have been exercised with any other affliction know how to prize those enjoyments which others have and undervalue for the commonness of them and therefore if any know how to put a due esteem upon this great mercy the undisturbed use of their sense and reason these men do Those that are under the care and Provision of other Hospitals are not half so miserable as they lately were Christ-Church is a receptacle of poor mens Children but poverty though a great misery is not wholly without relief and remedy if men have the use of their sense and reason whereby to learn and practise honest and ingenuous arts for their relief and maintenance In St. Bartholomews and St. Thomas's there are lame and decrepit and infirm People exercised with diverse pains but seeing their distemper doth not touch their brain they can enjoy the sweet and delightful converse of Friends and acquaintance and communicate pleasant and useful discourse with them and both the former and the latter of these have opportunities for the working out their Salvation with fear and trembling But the Patients of Bethleem want all this if they be poor they want the use of reason to attend upon a beneficial calling and if surrounded with a multitude of Friends they are not bettered by their converse as not understanding what they say or what they do but if they have been addicted to any course of mortal sin they are as it were locked up under a state of impenitence having not sense to apprehend the error of their former ways nor reason to direct them how to return to the wisdom of the just But by being restored to their senses they are restored to all these advantages They are better enabled to maintain their charge better enabled to enjoy their Friends better enabled to serve their God And as it is a complicated mercy so it deserves a complicated thankfulness And they that are restored to their senses ought to return a several acknowledgment to the Divine goodness as for the fundamental mercy it self so for all those that are contained in it Men are Instruments in the hand of God and as such there is due to them a gratitude proportionable to their care over them but God is the principal agent and therefore he may claim their highest praise and adoration Secondly My second exhortation to those that have a happy cure in this Hospital is to take care of those sinful passions that heretofore have either caused or hastened their former distraction upon them For seldom it is that a man of a sedate temper or a quiet mind or of moderate propensions or that hath bounded his desires within the limits of reason and Religion that arrives at these phrensies which have their cure in this House But usually some inordinate passion transports us first beyond our duty and then beyond our wits Some are vain glorious and because they meet with scorn where they looked for respect it is a disturbance first to their thoughts then to the very constitution of their brain and then perverts their senses some guide their Love more by fancy then by reason not regarding the consent of Parents nor approbation of Friends nor any of those circumstances which a wise man ought to consider and that passion which was but the issue of an unreasonable lust concludes at last in a more unreasonable phrensy And some disturb their minds with unreasonable scruples and Religion which hath a natural tendency to compose mens Spirits disturbs theirs My advice to all such is that when they are restored to their senses they would correct their passions by reason and Religion and they will find the benefit of it in the